The Book of Leviticus (ספר ויקרא) is the third of the Torah, representing another stage in our spiritual journey. Genesis reveals both our divine origin but also our tragic fallenness, and the book ends with our need for deliverance from bondage to Egypt. Exodus reveals that we are liberated from slavery by trusting in the provision of God demonstrated by the sacrifice of the Passover lamb, and the book ends with the climax of the revelation of Torah given at Sinai, namely, the building of the Mishkan (Tabernacle) where the the need for blood atonement was enshrined. Indeed blood atonement is the central theme of the central book of Torah, i.e., Leviticus, where we are called to draw near to God through sacrificial rites, the foremost of which was the ongoing offering (i.e., korban tamid: קרבן תמיד) of a defect-free male lamb, together with unleavened bread and wine. The LORD called this “My offering, My bread” (Num. 28:1-8). In other words, the center of the Torah is the altar that constantly prefigured the Lamb of God who would be offered up to secure our eternal redemption (John 1:29; Heb. 9:11-12).
Though God instructed each household to select its own defect-free lamb for the family Passover, the Torah refers to “the” Lamb of God, as if there was only one: “You shall keep it [i.e., the Passover lamb] until the fourteenth day of this month, and the whole assembly of the congregation of Israel shall slaughter him (אתוֹ) at twilight (Exod. 12:6). Indeed there is only one great Lamb of God “slain from the foundation of the world,” namely, the One given in the Garden of Eden (Gen. 3:21), sacrificed in place of Isaac during the Akedah, selected for the Passover from Egypt (and later commemorated as korban tamid (the daily offering) at the Temple (Num. 28:1-8)), later incarnated as our Savior, the great Lamb of God who offered Himself upon the cross for our sins (John 1:29), and who ascended to eternal victory to be seated upon the very Throne of God’s Glory (Rev. 5:12-13; Rev. 22:1). Amen, the Torah centers on the Great Passover Lamb of God….
Our Master said: “For the bread of God (לֶחֶם אֱלהִים) is the One who comes down from heaven to give life to the world” (John 6:33). This is the Bread of Presence, literally, the “Bread of [his] Face” (לֶחֶם פָּנִים) that was prefigured in the manna that fell in the desert and in the rituals of the Tabernacle (Exod. 25:30). It was in the Holy Place, in the light of the Menorah, that the “bread of his face” was to be eaten… At his last Passover Seder with his students, Yeshua said “this is my body” (τοῦτό ἐστιν τὸ σῶμά μου), and made analogy between physical and the spiritual. We metaphorically “eat his flesh and drink his blood,” by seeing Him as our altar, our bridge before the Father. Just as the heart is the means by which blood is distributed to the body, so with the love of God expressed in our Lord Yeshua. He is the Divine Center of all of life: the true Tabernacle, the Word made flesh. He is the true Bread of Life (לחֶם הַחַיִּים), and we receive spiritual strength when we abide in his Torah (תּוֹרָה) and his life (John 15:5).
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The goal of the great Sinai revelation was not to simply impart a set of moral or social laws, but rather to “accommodate” the Divine Presence in the midst of the people. This is not to suggest that the various laws and decrees given to Israel were unimportant, of course, since they reflect the holy character and moral will of God. Nonetheless, the climax of the revelation of the Torah – its goal or purpose or “end” – was the revelation of the altar which prefigured the sacrificial work of the Lamb of God. Indeed, the central sacrifice upon this altar was the daily sacrifice (i.e., korban tamid: קָרְבַּן תָּמִיד) of a defect-free male lamb with unleavened bread and wine. The LORD calls this “My offering, My bread…” (see Num. 28:1-8). In other words, the service and ministry of the Mishkan (i.e., Tabernacle) constantly foreshadowed the coming Lamb of God who would be offered upon the altar “made without hands” to secure our eternal redemption (Heb. 9:11-12). The sacrifice of the lamb is therefore central to the meaning and purpose of the Torah.
The first verse of the Book of Leviticus is usually translated: “And the LORD called to Moses and spoke to him,” where the subject of the verb vayikra (וַיִּקְרָא), “and he called,” has an implied antecedent, which if expressed would read: “And the LORD called to Moses and the LORD spoke to him…”
“Whoever battles with monsters had better see to it that it does not turn him into a monster” (Nietzsche). A God-fearing man once complained to a sage that he was tormented by evil desire and had become despondent over it. The sage listened intently and then said, “Guard yourself from such despondency above all else, for it is worse than sin. When the yetzer [evil impulse] awakens desire in us, it is not concerned with plunging us into sin, but with plunging us into despair by way of our sinning.”
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Passover is the archetypal picture of the redemption of God. Its theme goes back to the very beginning, to the orchard of Eden itself, when Adam and Eve disobeyed God and ate from the forbidden tree. Because of their transgression, our original ancestors incurred the plague of death and were exiled from the Divine Presence, though God graciously promised to heal them through the coming Seed of the woman – the Savior who would crush the head of the serpent and break the fangs of his venomous sting (Gen. 3:15). Soon after making this great promise, God clothed our primordial parents with the skin of a sacrificed lamb (Gen. 3:21), linking their coming deliverance with the “Lamb of God slain from the foundation of the world” (1 Pet. 1:18-20). The very first “Passover” was in the garden. The story extends to the world to come, too, where in the redeemed paradise of God we will celebrate the victory of the Lamb who was slain for our redemption (Rev. 5:12-13, Rev. 19:7).
It is written in the book of Hebrews that faith (understood in context to refer to the superior ministry of Yeshua that brings eternal redemption and that supersedes the earthly ministrations of the Levites) is the “underlying substance” (i.e., ὑπόστασις, or “being”) of our hope that “demonstrates” (ἔλεγχος) the realm of the unseen in the decisions and actions of those who truly believe. Faith is also a subjective conviction of the heart that apprehends the “unseen,” though that passion is a response to the hidden reality of God, and it is the work or practice of faith that makes the unseen seen. Another way to say this is that the believing heart “substantiates” the promise of God – apprehending the future and making it present within the heart (2 Cor. 4:18). “We walk by faith, not by sight.”
Those who know the Lord Yeshua understand that He is none other than the very Lawgiver and King of Israel, and it was He who spoke to Moses at Sinai regarding the moral will of God. His is the Voice of God (קוֹל אֱלהִים) speaking from the midst of the fire (Deut. 4:33). Yes of course (and thank God) that Yeshua is also our Savior who graciously died for us to be pardoned from the verdict of the law, but he did NOT die so that we should continue to sin but rather to be delivered from sin’s power in our lives…. We are never “perfected” in this life, and each of us will struggle with sin, but we should never allow sin to become a regular practice, and we should never live a secret and double life of hypocrisy… If we struggle, fair enough — we need to be honest, confess the truth, and get help, but we should never hide the truth about who we really are, since that leads to sickness of the heart and self-destructive despair. May God have mercy and help us all be on guard from the deceptions of the enemy of our souls.